The publicity given to the recent attacks on Psychic Photography has been out of all proportion to their scientific value as evidence. When Sir Arthur Conan Doyle returned to Great Britain, after his successful tour in America, the controversy was in full swing. With characteristic promptitude he immediately decided to meet these negative attacks by a positive counter-attack, and this volume is the outcome of that decision. We have used the term Spirit Photography on the title-page as being the popular name by which these phenomena are known. This does not imply that either Sir Arthur or I imagine that everything supernormal must be of spirit origin. There is, undoubtedly, a broad borderland where these photographic effects may be produced from forces contained within ourselves. This merges into those higher phenomena of which many cases are here described. Those desiring fuller information on this subject are referred to Photo graphing the Invisible, by James Coates.

Photography and spirit examines images of phantoms, psychical emanations, and religious apparitions.

A charlatan is haunted by sinister secrets and spirits from his past in this Gothic novel of the Reconstruction Era. Boston, 1870. Photographer Edward Moody has gained fame and fortune capturing the images of spirits in his photo portraits. He lures grieving widows and mourning mothers into his studio with promises of catching the ghosts of their deceased loved ones with his camera. But his elaborate hoax is about to yield shocking results . . . While attempting to capture the spirit of an abolitionist senator’s young son, a different spectral figure develops before Moody’s eyes. The camera has seemingly captured the spirit of a beautiful young woman from Moody’s past—the daughter of an escaped slave he knew long ago. He immediately sets out for the Louisiana bayou to resolve their unfinished business?and perhaps save his soul . . .

Issued in conjunction with exhibition at the J. Paul Getty Museum, June 15 - September 26, 2004.

From the collections of the British Library and other major archives in Britain and America, this includes work from leading spirit photographers from the 1870s to 1930s.

Preface by Roberto Tejada. Epilogue by Alfredo Lopez Austin.

The publicity given to the recent attacks on Psychic Photography has been out of all proportion to their scientific value as evidence. When Sir Arthur Conan Doyle returned to Great Britain, after his successful tour in America, the controversy was in full swing. With characteristic promptitude he immediately decided to meet these negative attacks by a positive counter-attack, and this volume is the outcome of that decision. We have used the term Spirit Photography on the title-page as being the popular name by which these phenomena are known. This does not imply that either Sir Arthur or I imagine that everything supernormal must be of spirit origin. There is, undoubtedly, a broad borderland where these photographic effects may be produced from forces contained within ourselves. This merges into those higher phenomena of which many cases are here described. Those desiring fuller information on this subject are referred to Photo graphing the Invisible, by James Coates.

There is little dispute that photography is a material practice, and that the photograph itself is ineluctably material. And yet “matter,” “material,” and “materiality” have proven to be remarkably elusive terms of inquiry, frequently producing studies that are disparate in scope, sharing seemingly little common ground. Although the wide methodological range of materialist study can be dizzying, it is this book’s contention that that multiplicity is also the field’s greatest asset, keeping materialist inquiry enduringly vibrant—provided that varying methods are in close enough proximity to converse. Photography’s Materialities orchestrates one such conversation. Juxtaposing the insights of theorists like Lacan, Benjamin, and Latour beside close studies of crime, spirit, and composite photography, among others, this collection aims for a productive synergy, one capacious enough to span transatlantic spaces over the long nineteenth century. Contributors: Kris Belden-Adams (University of Mississippi), Maura Coughlin (Bryant University), David LaRocca (independent scholar), Jacob W. Lewis (University of Rochester), Mary Marchand (Goucher College), Zachary Tavlin (Art Institute of Chicago), Christa Holm Vogelius (University of Copenhagen)

Probes the origin, history and purpose of spirit photography, the relation of psychic photography to the Spiritualist movement, and unsuccessful attempts to conclusively prove fraud

"Can the camera show us those who have passed on? Yes!" Arthur Conan Doyle said upon publishing The Case For Spirit Photography in 1923. The book offers a thorough account of his own experiences with spirit photography and those of others. The first spirit photographer, William Mumler, began working in Boston in 1861. Faint figures believed to be lost loved ones appeared in photos behind those sitting in front of the camera. Over the years, Mumler took thousands of spirit photographs, including one of Mary Todd Lincoln showing the assassinated president behind her. P.T. Barnum, always one to enjoy a good humbug, was intrigued as well and displayed several Mumler photographs in his American Museum. But with growing success came more skeptics. And eventually, some of them noticed that several spirits were actually people still living. By 1869, the police were on the case and claimed Mumler was swindling people out of their money. The spirit photographer went to court, supported by the Spiritualist community who maintained their belief that he was innocent and genuine. Mumler was exonerated when no one could prove he'd faked his photos. His legal troubles ultimately hurt his business, but spirit photography lived on through other mediums wielding otherworldly cameras. Doyle believed many of them to be genuine and often came to the defense of photographers accused of fraud. He had been one of Spiritualism's loudest and best-known evangelists in the early twentieth century. He, and its millions of followers, believed that we never die-we merely move on to another plane that could amazingly be captured on film. The author's good friend, Harry Houdini, spent many years exposing fraudulent mediums that capitalized on Spiritualism and people's willingness to believe that the dead could talk. One example was spirit photographer Alexander Martin of Denver, Colorado. Doyle told Houdini that he was "a very wonderful man in his particular line." So the magician paid him a visit, and once inside the studio he attempted to explore the dark room. After a few secretive photographic shenanigans, Martin shared some ghosts. Houdini concluded the photos were simply double exposures. "From a logical, rational point of view, Spirit photography is a most barefaced imposition and stands as evidence of the credulity of those who are in sympathy with the superstitions of occultism," he wrote in 1924's A Magician Among the Spirits. "It is also evidence of how unscrupulous mediums become and how calloused their consciences." Doyle clearly disagreed. Genuine or not, the stories presented within these pages are fascinating and a hundred years later the photos remain extraordinary. And they are faithfully reproduced as published in 1923.